Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	rest_n	sabbath_n	16,566	5	10.2403	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02119	Meditations and disquisitions, upon the seven consolatorie psalmes of David namely, The 23. The 27. The 30. The 34. The 84. The 103. The 116. By Sir Richard Baker Knight.	Baker, Richard, Sir, 1568-1645.	1640 (1640)	STC 1226.7; ESTC S115817	99,457	216

as the Grave which is low indeed yet there thou maiest rest in hope for even there the Lord will not leave to helpe thee Or is it that he was brought low was humbled in spirit to seeme vile in his owne eyes and then God helped him For God resisteth the proud but giveth grace to the humble Verse 7 Now therefore O my soule returne to thy rest for the Lord hath dealt bountifully with thee Now my soule let it be no longer said Why art thou so heavie and why art thou disquieted within me For the Lord hath exceeded the bounds of mercifulnesse with his bountifulnesse Not onely in mercy hee hath forgiven my sinnes but as if my sinnes had been Merits he hath made me also to taste of his bountie Hee hath dealt indeed most bountifully with thee for where thou didst make suite but for one thing hee hath granted thee three Thou didst aske but to have my soule delivered and he hath delivered mine eyes and my feet besides and with a deliverance in each of them the greatest that could be for what greater deliverance to my soule then to bee delivered from Death What greater deliverance to mine eyes then to be delivered from teares What to my feet then to bee delivered from falling that if now O my soule thou returne not to thy rest thou wilt shew thy selfe to bee most insatiable seeing thou hast not onely more then thou didst aske but as much indeed as was possible to be ask'd But can my soule dye and if not what bountie is it then to deliver my soule from that to which it is not subject The soule indeed though immortall hath yet her wayes of dying It is one kind of death to the soule to bee parted from the body but the truest kind is to bee parted from God and from both these kindes of death hee hath delivered my soule From the first by delivering me from a dangerous sicknesse that threatned a dissolution of my soule and body from the other by delivering me from the guilt of sinne that threatned a separation from the favour of God and are not these bounties to give my soule just cause of returning to her rest It is true it is the imperfection of life that it is subject to sicknesse and sicknesse drawes mortalitie after it but this imperfection is not here for hee hath delivered my soule from death and what is this but to have perfect health yet it is the imperfection of health that it is subject to crosses and crosses are a cause of teares but neither hath this imperfection any place here for he hath delivered mine eyes from teares and what is this but to have perfect Joy yet it is the imperfection of joy that it useth not to continue as it is said of the prosperitie of the wicked They are set in slipperie places and are apt to fall but neither is this imperfection found here for hee hath delivered my feet from falling and what is this but to be assured of continuance If then thou hast such health such joy such stabilitie Health not subject to sicknesse Joy not capable of sorrow Stabilitie not obnoxious to falling How canst thou O my soule how canst thou choose but pacifie thy unquietnesse and returne to thy rest But alas the rest thou canst returne to now is but a type of that true Rest when thou shalt rest from thy labours and when thy workes that now goe with thee shall then follow thee Thou hast now but one day of Rest for sixe dayes of labour but then thou shalt have an eternall Sabbath without any dayes of labour to disquiet it But though this rest cannot now bee had whilst thou dwellest in a restlesse body and thy body in a restlesse world yet there is a Rest that is worth the having and may onely my soule be called Thy Rest the rest which consists in the peace of conscience and to this rest thou maist well returne seeing not onely thou art at peace with God as being justified by his Grace but thou art in his favour also as having dealt so bountifully with thee And when thou returnest to this rest to the end thou maist have some exercise to thy rest that thy resting make thee not restiffe I will walke Verse 9 before the Lord in the land of the living For now that my feet are delivered from falling how can I better imploy them then in walking were they delivered from falling to the end they should stand still and bee idle No my soule but to encourage me to walke and where is so good walking as in the land of the living Alas what walking is it in the Winter when all things seeme dead when the very grasse lyes buried under ground and scarce any thing that hath life in it to be seene but then is the pleasant walking when Nature spreads her greene Carpet to walke upon and then it is a Land of the living when the Trees shew they live by bringing forth if not fruits at least leaves when the Valleys shew they live by bringing forth if not sweet flowers to delight the smell at least fresh grasse to please the eyes But is this the walking in the Land of the living that David meanes O my soule to walke in the Land of the living is to walke in the pathes of Righteousnesse for there is no such death to the soule as sinne no such cause of teares to the eyes as guiltinesse of Conscience No such falling of the feet as to fall from God and therefore to say the truth the Soule can never returne to its rest if we walke not withall in the paths of righteousnesse and we cannot well say whether this Rest bee a cause of the walke or the walking be a cause of the resting but this wee may say they are certainly companions one to the other which is in effect but this that Justification can never be without Sanctification Peace of conscience and godlinesse of life can never be one without the other Or is it perhaps that David meanes that Land of the living where Enoch and Elias are living with the living God but if he meane so how can he speake so confidently Verse 10 and say I will walke in the Land of the living as though hee could come to walke there by his owne strength or at his owne pleasure Hee therefore gives his reason I beleeved and therefore I spake for the voyce of Faith is strong and speakes with confidence and because in Faith he beleeved that hee shall come to walke in the Land of the living therefore with confidence he speakes it I will walke in the land of the living and perhaps to signifie that hee shall not walke there against his will but that he endeavours and useth the best meanes he can that hee may walke there For indeed if we endeavour not to walke here with Enoch and Elias in the paths of righteousnesse we shall never come to walke with God